Jan 14 2019

Enabling Mindless Worshipers

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MindlessIf our church services give the impression that worship starts when we start it and ends when we end it; If all worship resources and energies are spent preparing for and presenting a single hour on Sunday; If we aren’t exhorting our congregation and modeling for them how to worship not only when they gather but also when they leave; Then we are enabling mindless worshipers.

In Teaching A Stone to Talk, Annie Dillard wrote, “Why do we people in churches seem like cheerful, brainless tourists on a packaged tour of the Absolute? The tourists are having coffee and doughnuts on Deck C. Presumably someone is minding the ship correcting the course, avoiding icebergs and shoals, fueling the engines, watching the radar screen, noting weather reports radioed from shore. No one would dream of asking the tourists to do these things.”[1]

Jesus’ greatest commandment was to love God with all our heart, soul, mind, and strength and also love our neighbor as ourselves (Mark 12:30-31). Paul’s exhortation to the church at Philippi was whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable – if anything is excellent or praiseworthy or worth our worship…we should think about such things (Phil 4:8).

Worshiping with our minds allows us to approach worship with knowledge, insight, reason, memory, creativity, inquiry, imagination and even doubt. So if we offer our prayers superficially; if we read and listen to Scripture texts mindlessly; if we gather at the Lord’s Supper Table hastily; and if we only sing our songs emotionally; the end result is often mindless worship.

We could learn a lot from the Jews who believe the Sabbath begins at sundown. Then the activities and things with which we fill our minds the night before we gather could better frame our worship attitudes on the Sabbath.

My daughter was five years old the first time our family vacationed at Disney World. After months of planning and days of travel, the final preparations for and anticipation of the first day at Magic Kingdom was almost too much excitement for her to contain.

Like a firefighter, she selected and laid out her clothes the night before so she could jump into them the next morning. Sleep eluded her with the anticipation of what was to come. She awakened early, quickly dressed and inhaled breakfast so she would be ready to depart hours before the park even opened.

All conversation traveling from our resort to the park entrance centered on what she would observe, experience, eat, participate in, enjoy and then take home at the end of the day. She had been thinking about it, dreaming of it, planning, preparing and longing for it. Her mind was so filled with it she couldn’t contain the anticipation.

Empowering instead of enabling worshipers encourages them to think, behave or take action autonomously. It gives them the permission to take ownership in their own worship responses to God’s revelation at the moment in which it occurs. Worship empowerment arises from the shallowness of dependency and leads to the full conscious, active and continuous participation of each worshiper.

Worship that doesn’t require us to think is superficial. Worship or love of God and others must be continuous or it becomes self-serving. And it can’t be continuous unless we think about it, consider it, process it, meditate on it, study it and learn how to get better at it in order to better teach others how to do it. So until we move beyond just waiting for the song set to enable us to worship, we’ll never encourage deep calling unto deep worship that also engages our minds.

 

[1] Annie Dillard, Teaching A Stone to Talk (New York: Harper Perennial, 2008), 52.

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Dec 17 2018

10 Signs Your Music Is Primary and Worship Secondary

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worship

  1. Right notes are always more important than right relationships.

 

  1. Song choices are always considered musically before they’re filtered theologically.

 

  1. You’re attempting to grow your church just by changing the music.

 

  1. Music has taken the place of prayer as your primary worship service conversation with God.

 

  1. Congregants give music all the credit for either causing or curing worship conflict.

 

  1. You’ve sanctified a favorite musical style or genre.

 

  1. Music is foundational but Communion is supplemental.

 

  1. Scripture readings are shortened so the song set can be lengthened.

 

  1. Worship is exclusively synonymous with music.

 

  1. You’re convinced how or what you sing determines if God shows up.
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Dec 5 2018

Worship Word Wednesday

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Dec 3 2018

Homegrown Worship Leaders

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baseballCongregations tend to plan and implement in the moment since Sunday comes every. single. week. So thinking about finding future players, singers, or even a primary worship leader is rarely a consideration…until a vacancy occurs.

Player development is what Major League Baseball calls the grooming of younger, less advanced players in their minor league system. The so-called farm teams provide mentoring, training, coaching, and practical experience for younger players with the expectation that as a player matures he will advance to a higher level of play and responsibility.

The genius of the farm system is that players get better by playing regularly in smaller venues instead of just waiting for an opening to play in the major leagues. So they are intentionally investing in younger players for the future of the team. A major league team with a weak farm system may have success for a time but will rarely carry that success into the future.

The value of worship player development is realized when a congregation attempts to fill a vacancy. What most find is that the pool of potential replacements out there is often very shallow. Those who are available are often unknown and don’t always resonate with the culture of the searching congregation.

Implementing a farm team model of developing younger, less advanced players from in here can offer a trusted and familiar resource pool for future players, singers, or primary leaders. And investing in those who already understand the culture, personality, worship language, and mission of your church has a greater potential for future success.

If churches want great worship leaders in the future, they must invest in not yet great worship leaders in the present. Imagine then, one of those congregations so effectively implementing this player development model that they are able to groom more worship leaders than they have places for them to serve. Then, imagine the Kingdom value of that congregation getting to farm-out those trained leaders to other congregations who were not as prepared to fill their own vacancies.

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Nov 21 2018

Worship Word Wednesday

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Nov 14 2018

Worship Word Wednesday

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Nov 7 2018

Worship Word Wednesday

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Nov 5 2018

3 Reasons Your Worship Isn’t Good

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What is good

Congregations are constantly trying to discover and create good worship. So they’ve expanded their song catalogs and adjusted their presentation methods in an effort to find a formula that accomplishes that goal. Some just bypass the heavy lifting altogether by imitating the worship practices of other congregations and call it good.

The minor prophet Micah faced similar challenges as he responded to the shallow worship practices evident in the lives of the religious leaders of his day. He vigorously condemned the dishonest, corrupt and meaningless worship prevalent in Judah and Israel.

According to Micah, outward appearances indicated they thought their worship was good. But their worship character wasn’t consistent with what God calls good. So Micah wrote, “He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God” (Micah 6:8).

3 Reasons Worship Isn’t Good

  • It doesn’t act justly

If someone says, “I love God, (an act worship) and hates his brother, (also an act of worship) he is a liar” (1 John 4:20a). Worship that acts justly realizes loving God with all my heart, soul, mind and strength is incomplete until I also love my neighbor as I love myself (Luke 10:27).

Mark Labberton wrote, “The heart of the battle over worship is this: our worship practices are separated from our call to justice and, worse, foster the self-indulgent tendencies of our culture rather than nurturing the self-sacrificing life of the kingdom of God.”[1]

  • It doesn’t love mercy

Mercy is the willingness to sacrifice ones own interests for the greater worshiping good of the congregation. Merciful worship begins by surrendering or sacrificing for the sake of something or someone else. It is the act of giving up, offering up or letting go.

King David understood merciful worship as he responded to God’s command to build an altar so the plague on the people of Israel might be stopped (2 Sam 24:21). At no cost to David, Araunah offered his threshing floor, his oxen and even the wood from the oxen yokes for the burnt offering. The king replied, “No, but I will surely buy it from you for a price, for I will not offer burnt offerings to the Lord my God which cost me nothing” (2 Sam 24:24).

  • It doesn’t walk humbly

We often take credit for instigating God’s presence by what we sing and how we sing it and call that good worship. In reality, God started the conversation, was present long before we arrived and has been waiting patiently for us to acknowledge Him. He has called us out of darkness into His marvelous light that we may declare His praises (1 Peter 2:9). The Father seeks the kind of worshipers who worship in spirit and truth (John 4:23).

Humble worship allows us to lay aside the unflappable pursuit of our own satisfaction, entertainment, pleasure or routine in order to pursue God and ask Him to reorder our priorities and passions.”[2]

 

[1] Mark Labberton, The Dangerous Act of Worship: Living God’s Call to Justice (Downer’s Grove: InterVarsity, 2007), 22-23.

[2] Ibid., 170.

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Oct 31 2018

Worship Word Wednesday

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Oct 29 2018

Eugene Peterson on Worship

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Eugene Peterson

 

Eugene Peterson was a pastor, scholar, author and poet. On October 22, he finished his Long Obedience in the Same Direction. He left an indelible mark on various areas of Christian thought, including the following on worship.

 

Worship is the strategy by which we interrupt our preoccupation with ourselves and attend to the presence of God.

 

Christians don’t simply learn or study or use Scripture; we assimilate it, take it into our lives in such a way that it gets metabolized into acts of love, cups of cold water, missions into all the world, healing and evangelism and justice in Jesus’ name, hands raised in adoration of the Father, feet washed in company with the Son.

 

Worship does not satisfy our hunger for God; it whets our appetite.

 

Feelings are great liars. If Christians worshiped only when they felt like it, there would be precious little worship. We think that if we don’t feel something there can be no authenticity in doing it. But the wisdom of God says something different: that we can act ourselves into a new way of feeling much quicker than we can feel ourselves into a new way of acting.

 

Every call to worship is a call into the real world.

 

The most important thing a pastor does is stand in a pulpit every Sunday and say, “Let us worship God.” If that ceases to be the primary thing I do in terms of my energy, my imagination, and the way I structure my life, then I no longer function as a pastor.

 

I cannot fail to call the congregation to worship God, to listen to his Word, to offer themselves to God.

 

It’s essential for us to develop an imagination that is participatory. Art is the primary way in which this happens. It’s the primary way in which we become what we see or hear.

 

So here’s what I want you to do, God helping you: Take your everyday, ordinary life—your sleeping, eating, going-to-work, and walking-around life—and place it before God as an offering.

 

A Christian congregation is a company of praying men and women who gather, usually on Sundays, for worship, who then go into the world as salt and light. God’s Holy Spirit calls and forms this people. God means to do something with us, and he means to do it in community. We are in on what God is doing, and we are in on it together. 

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Oct 24 2018

Worship Word Wednesday

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Oct 22 2018

Feckless Love

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Feckless

Most worship leaders love using their creativity to lead worship. Creativity, however, can be a smoke screen for laziness. Sometimes a love for leading can be feckless, meaning it lacks the strength of character to move beyond creativity to hard work.

Feckless worship leaders love leading worship musically but don’t have the resolve to do the heavy lifting biblically, theologically, relationally and even physically. Consequently, they depend solely on their love for playing and singing on the platform and disregard diligence off the platform.

Thomas Edison said, “People don’t work hard because in their conceit, they imagine they’ll succeed without ever making an effort. Most people believe that they’ll wake up some day and find themselves successful. Actually, they’ve got it half right, because eventually they do wake up.”

Wilson Mizner said, “Work, work, work…the gent who wakes up and finds himself a success hasn’t been asleep.” So your love for leading may help you get that worship job but hard work is going to help you keep it.

Symptoms of feckless worship leaders

  • They spend more time searching files for previously used worship service orders than it would have taken them to create a new one.

 

  • Their song sets are determined exclusively by scanning CCLI’s Top 100, What’s Hot on Praise Charts or the Hymnal.

 

  • They aren’t willing to communicate in newer and older languages of chord charts and choir scores or hymns and modern songs even when the culture of their congregation calls for it.

 

  • They spend Monday through Thursday pondering their creativity but then have to scramble on Friday morning to actually harness it into a worship service for Sunday.

 

  • They imitate the worship sounds, habits, methods, styles, presentations and even attire of other artists or congregations without considering the unique voice of their own congregation.

 

  • They don’t see the need to attend conferences, read books, take additional lessons or dialogue with other worship leaders.

 

  • They don’t take the time to invest in the lives and ministries of younger leaders or train those who will come behind them.

“So much attention is paid to the aggressive sins, such as violence and cruelty and greed with all their tragic effects, that too little attention is paid to the passive sins, such as apathy and laziness, which in the long run can have a more devastating effect.” Eleanor Roosevelt 

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Oct 15 2018

4 Signs Your Worship Team Has the Sense of a Goose

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gooseIt’s difficult for the worship of your church to be healthy if the relationships of its platform leaders aren’t. Healthy worship teams embrace a unified goal of helping each other help others to worship.

Unhealthy worship teams function as independent contractors who play and perform dependent on their own talent alone. So even if those team members are producing individually, you’ll never experience extraordinary worship leadership until you agree you’re all in this together.

Every fall thousands of geese fly from Canada to the southern part of the United States to escape the bitter cold of winter. Worship teams could better learn how to work together by observing the V-formation flight of these geese.

4 Signs Your Worship Team Has the Sense of a Goose

  • You share leadership with each other

The goose flying in front of the V-formation expends the most energy since it’s the first to break the flow of air that provides lift for the geese that follow. So when the lead goose tires, it moves to the rear of the formation where the resistance is lightest. This rotation happens perpetually throughout their journey. Consequently, each member of the flock serves as a leader as well as a follower.

  • You draft for each other

According to scientists, when the geese fly in a V-formation they create an uplift draft for the bird immediately following. So the entire flock achieves a 71 percent greater flying range than if each goose flew on its own. So they arrive at the destination quicker because they are lifted up by their combined energy and enthusiasm.

  • You cheer for each other

Geese frequently honk as they fly in formation. Scientists speculate this honking is a way to communicate and cheer for each other. Those repeated honks announce all is well as an encouragement to those out front to stay at it and keep on keeping on. They are in essence reminding each other that, “we’re all in this together.”

  • You protect each other

Scientists have discovered that when a goose becomes ill or is injured and has to drop out of the formation, two other geese will also fall out of formation to stay with the weakened goose. And they stay with that goose to protect if from predators until it is either able to fly again or dies.

It’s foundational to the senses of geese to work together. Whether they’re rotating, flapping, honking or helping. Their combined efforts enable them to accomplish what they were created to do.

What could your worship team achieve if you too had the sense of a goose?

Renowned evangelist and preacher, Vance Havner used to say, “Snowflakes are frail little things. But if you get enough of them together they can stop traffic.”

The author of Ecclesiastes said it this way, “Two are better than one because they have a good reward for their efforts. For if either falls, his companion can lift him up; but pity the one who falls without another to lift him up” (Ecc. 4:9-10).

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Oct 10 2018

Worship Word Wednesday

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Oct 8 2018

Open Letter To Transient Worship Leaders

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transient

Dear Worship Leader,

I have had hundreds of conversations with worship leaders about wanting, needing, or having to relocate. It’s been my observation that a couple of common threads are contributing to this restless desire and/or mandate to find another ministry position. Ironically, neither of those root causes are musical or stylistic issues.

My first observation is there is often confusion between calling and convenience. The primary question you must ask is, “Am I called to do this…not just here, but anywhere?” A calling is a personal invitation from God to carry out a unique task. It is a strong inner impulse prompted by conviction of divine influence and it’s not always convenient.

So what is compelling you to do what you do? Convenience responds with, “This is what I was trained to do.” Calling responds with, “This is what I was created to do.” If you are leading worship just because you love to play and sing; because you need to supplement your income; because you enjoy being up-front or because you are not trained to do anything else, then your compulsion might be out of convenience instead of calling.

If, however, you are divinely called to lead worship and believe God also called you to your present place of ministry, then a secondary question you must ask before considering a move is, “Has God released me from my call here?” Even when another place of ministry seems more convenient, appealing, challenging, fulfilling and rewarding you must be reminded that God did not promise you’d always be happy, revered, loved, appreciated or followed. So, until God releases you to go…stay.

My second observation is that musical talent and platform presence may help you secure a worship leader position but developing leadership skills will help you keep it. In fact, the root cause of forced termination is often relational and rarely musical. And yet, where are you spending most of your worship leadership preparation time? You’ll never be able to teach enough new songs to make up for relationship and leadership failures.

Leading music doesn’t necessarily equate to leading people. Meaningful relationships develop as you place more focus on the people than the project. Don’t leave relationships in your wake as you move toward the end result since the process with people is just as important as the end result. What will your congregants remember most about your worship leadership…how you led them musically on the platform our how you treated them on the way to and from the platform?

It may indeed be time for you to consider a new place of ministry. But that change of venue alone might not settle your restlessness. Until you consider the previous observations and others, you may again experience the same discontent after a couple of years in that new place of ministry.

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Oct 1 2018

Unified Worship: A Tree of 40 Fruit

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40 FruitBeing unified is the state of being united, linked or joined together as one in spite of diversities and differences. Uniformity, on the other hand, is the state or quality of being the same. A healthy worshiping congregation requires unity but not necessarily uniformity.

A.W. Tozer wrote, “Has it ever occurred to you that one hundred pianos all tuned to the same fork are automatically tuned to each other? They are of one accord by being tuned, not to each other, but to another standard to which each one must individually bow.”[1]

According to Paul, being unified is “striving together as one for the faith of the gospel” (Phil 1:27). So we can exercise a variety of different worship gifts, callings and styles and still be unified as long as our root solidarity is not our worship expressions but the gospel.

Art professor Sam Van Aken combined his love for art and farming to develop an incredible Tree of 40 Fruit. In 2008 Van Aken learned that an orchard at the New York State Agricultural Experiment Station was about to be shut down because of a lack of funding.

To lose this orchard would render many of these rare fruit varieties extinct. So to preserve them, Van Aken bought the orchard and spent several years chip grafting parts of the many varieties of trees onto a single fruit tree.

In the spring, Van Aken’s Tree of 40 Fruit reveals a stunning patchwork of pink, white, red and purple blossoms, which then produce an array of plums, peaches, apricots, nectarines, cherries and almonds. The roots of each of these trees are united even though the fruit or outward expressions are diverse.

Van Aken indicated that each Tree of 40 Fruit provides the perfect amount and variety of fruit. So rather than having a uniform single variety that produces more fruit than you know what to do with, each tree offers just the right amount of each of the 40 varieties.

The Apostle Paul said it this way to the church at Corinth, “The body is a unit, though it is made up of many parts; and though all its parts are many, they form one body. But in fact God has arranged the parts in the body, every one of them, just as he wanted them to be. If they were all one part, where would the body be? As it is, there are many parts but one body” (I Cor 12:12, 18-20).

 

[1] A.W. Tozer, The Pursuit of God (Vancouver, BC: Eremitical Press, 2009), 90.

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Sep 26 2018

Worship Word Wednesday

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Sep 10 2018

20 Things Worship Leaders Should Say More Often

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Twenty things

20 Things Worship Leaders Should Say More Often

  • Let’s select song keys with a comfortable singing range for the congregation.
  • The band is too loud when we can’t hear the congregation sing.
  • I love studying theology.
  • Let’s sing fewer songs this week to allow more time for Scripture and Prayer.
  • We’ve learned enough new songs for a while.
  • It’s time to learn some new songs.
  • I love my pastor and pray for him daily.
  • We don’t sing songs that aren’t biblically accurate or theologically sound.
  • I can’t do this on my own.
  • Please remain seated if that is more comfortable for you.
  • I am interested in what everyone else thinks.
  • No, that is my family time.
  • That’s too pretentious.
  • Let’s get some feedback from the senior adults.
  • We need to celebrate the Lord’s Supper more frequently.
  • Instead of making changes, let’s get better at what we are already doing.
  • It’s Monday and the worship service is already planned.
  • I never want what I wear to distract or detract from worship.
  • I love it when the house lights are up so I can see their faces.
  • Not every great worship song is great for congregational singing.
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Sep 5 2018

Worship Word Wednesday

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worship word

Worship doesn’t invite

God’s presence,

it acknowledges it.

 

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Aug 27 2018

Robert Webber Ancient-Future Worship Quotes

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ancient futureIn his Ancient-Future book series, Robert E. Webber wrote of his longing to discover the roots of our faith. He affirmed Scripture as foundational and the final authority in matters of faith and practice, including worship. Webber also desired unity in the church so he referenced sources from the entire history of the church. And he argued that our road to the future is not an innovative new start, but a future that runs through the past.

The following quotes are taken from Ancient-Future Worship in that series. In this book, as you will see from these selected quotes, Webber outlines how worship does God’s story.[1]

 

“We experience God in more than songs and segues.”

 

“Worship proclaims, enacts and sings God’s story.”

 

“Worship is not a program. Nor is worship about me. Worship is a narrative – God’s narrative of the world from its beginning to its end. How will the world know its own story unless we do that story in public worship?”

 

“Not only does worship point to the culmination of all history in the new heavens and new earth, but it also shapes the ethical behavior of God’s people to reflect kingdom ethics here on earth.”

 

“In many of our churches today there is a neglect of remembrance in worship. It arises from the loss of attention to the whole Bible. A shift has taken place toward a focus on therapeutic or inspirational preaching and to the rise of entertainment or presentational worship.”

 

“One does not need to become liturgical to become more biblical in worship.”

 

“Worship is not that which I do, but that which is done in me.”

 

“God, through worship, works on me through his story to elicit praise on my lips and obedience in my living. When this happens, worship takes place.”

 

“Because God is the subject who acts upon me in worship, my participation is not reduced to verbal responses or to singing, but it is living in the pattern of the one who is revealed in worship.”

 

“One crisis of Scripture is that we stand over the Bible and read God’s narrative from the outside instead of standing within the narrative and reading Scripture as an insider.”

 

“The mystery of God’s presence has been lost and replaced with an empty symbolism. Many Christians and even pastors and leaders of the church have acted indifferently to God’s presence at the Table, transferring it to music or dropping it completely.”

 

“The whole act of worship says, ‘God, we are here to remember your story and to pray that the whole world, the entire cosmos, will be gathered in your Son and brought to the fulfillment of your purposes in him.’”

 

“Worship instead of being a rehearsal of God’s saving actions in the world, and for the world, is exchanged for making people feel comfortable, happy, and affirmed.”

 

“Worship, no longer the public prayer of God’s people, becomes a private and individual experience. Beneath the privatization of worship is the ever-present individualism of our culture. This focus on the self results in prayers that are concerned with my life, my needs, my desires – prayers that seem indifferent to the needs of the poor and the problem of violence and war that devours nations and societies and ignores the works of God in Christ to bring to an end all evil, death, and sin.”

 

“Nowhere in Scripture or in the history of the church have hymns and songs ever been held as a replacement for Word and Table.”

 

“Word and Table remain the God-ordained way to remember God’s saving deeds in history and anticipate his final triumph over death and all that is evil. So if you want to do ancient-future worship, learn God’s story and do it in Word and Table and use hymns and songs for responses not only from the great treasury of the church through the centuries but also from music that is current.”

 

[1] All thoughts and quotes taken from Robert E. Webber, Ancient-Future Worship: Proclaiming and Enacting God’s Narrative (Grand Rapids: Baker 2008).

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Aug 20 2018

8 Ways Nostalgia May be Killing Your Church

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memoryNostalgia is sentimental remembrance of previous times or significant events that continue to stir happy or meaningful personal recollections. It can be a healthy time of reflection as long as its primary purpose is to remind how the past laid the foundation for the present and future. If, however, those remembrances result in an excessive yearning and compulsion to return to the “good old days,” then nostalgia may be killing your church.

The word nostalgia is derived from the two Greek words: nostos, meaning homecoming, and algos, meaning pain. The medical professionals who coined the word in the late 18th century were describing an emotional and physical condition, not the current meaning of wistful thoughts of earlier times. In its original definition, nostalgia was viewed as a crippling condition that rendered sufferers incapacitated by despair or intense homesickness.[1]

Nostalgia was considered a legitimate reason for voluntary release from military service even until the 1860’s. If a soldier became too overwhelmed by thoughts of home or the life he left behind, his abilities for service could be compromised.

Nostalgia in reasonable doses can provide a sense of comfort. But too much can have a negative effect perpetuating the belief that an earlier time is preferable to present day conditions. Getting caught up in feelings about a more ideal past can make the present seem unfulfilling by comparison.[2]

Excessive nostalgia can cause a church to romanticize, idealize and even embellish the past in an effort to coerce present generations to perpetuate that past for future generations. Consequently, extending those previous practices can limit a congregation to its past performance, potentially killing its present and future efforts. The end result is a church that attempts to re-create divine moments, events or even seasons based almost completely on the idealized emotions that were originally stirred.

8 Ways Nostalgia May be Killing Your Church

  • Attempts are made to canonize one particular style or genre of music.
  • Conversations begin with Do you remember instead of Can you imagine.
  • An inordinate amount of time is spent planning and preparing reunions and anniversaries.
  • Much more time is devoted to protecting old practices than praying for and considering new ones.
  • Leadership vision seems to look in the rearview mirror for the way things used to be instead of out the window for the way things could be.
  • Budgets are absorbed on the physical and organizational institution without considering its mission.
  • Leaders are selected or dismissed according to how they can best represent and perpetuate the past.
  • Resurrecting or recreating older actions to reflect former generations always takes priority over newer actions to impact future generations.

Nostalgically designing the vision, practices, procedures and future of your church to replicate the Good Old Days usually succeeds in getting it half right…it is old.

 


[1] Adapted from http://www.wisegeek.org

[2] Ibid.

 

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Aug 13 2018

Why Worship Leaders Should Get A Real Job

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jobNow that I have your attention, leading worship is indeed a worthy calling and vocation that requires preparation, education and skills. And yes, it is a real job. But what if opportunities were no longer available for you to lead worship vocationally?

What if you needed to voluntarily or were forced involuntarily to step aside from vocational worship leadership for an interim or extended period of time? Or if you’re a student preparing for vocational worship ministry, what if you don’t immediately land a position after graduation? What would or could you do in these instances to provide for your family while still responding to God’s call? Some of us have found ourselves in similar situations only to realize we are not trained or are not training to do anything else.

Statistics show that 95% of churches average 350 or less in worship and that 75-80% of those churches average 150 or less. Forced terminations, unhealthy staff relationships and ageism are all unfortunate realities. Church planting movements have amplified the need for additional volunteer and part time worship leaders. And even larger, more established congregations are no longer realizing the need for full-time worship and music staff as they try to stretch their financial resources to accommodate their various generational, cultural, ethnic and multisite needs.

With those statistics in mind, the present and future reality seems to indicate that the need for full-time music and worship leaders is on the decline. In other words, it appears there are and will continue to be more prepared full-time leaders than full time places for them to serve. So reality dictates that while preparing for worship leadership we should also be learning additional marketable skills.

For this to occur, we must first acknowledge that a call to bivocational ministry is not a mediocre calling but is in fact a call to full-time ministry that just happens to occur not only when we gather at church but also when we disperse to the marketplace. We must also encourage our Christian colleges and seminaries to more actively challenge students preparing for worship ministry to also learn other vocational skills. We must agree that it is never too soon or too late to learn something new. And we must affirm that learning an additional skill doesn’t compromise our calling but in fact enhances it by allowing us to communicate in other worship languages beyond choirs and chord charts.

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Jul 30 2018

Worship Tourists or Travelers?

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touristsAre we worship tourists or travelers?

Travelers willingly immerse themselves in cultures even when they are radically different from their own. They adjust instead of expecting others to adjust to them. Inconvenience for a traveler is never inconvenient because it encourages discovery. Travelers always dig deep and ask who and why.

Tourists sample other cultures as long as they aren’t too different from their own. They expect others to adjust to them. Inconvenience for a tourist is always inconvenient because it discourages pleasure and preference. Tourists only scratch the surface and ask what, when and how much.

Tourists go where the map takes them, are there to experience the sites, aren’t willing to stray from their native language and always ask “what’s in it for me.”

Travelers go where the road takes them, are there to understand the sites, attempt to learn new languages and always ask “what’s in it of me.”

The ultimate destination for tourists and travelers may be exactly the same. But the connection for the tourist is usually shallow and fleeting. And the connection for the traveler is always deep and continuous. The tourist endures the journey in order to reach the destination while the traveler values the journey as part of the destination.

So what if we approached worship as travelers on a continuous journey instead of tourists visiting a site for pleasure?

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Jul 9 2018

Jumping Off Worship Bandwagons

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bandwagonThe bandwagon effect occurs when the application of beliefs, ideas, fads or trends increases the more others have already adopted them. Churches even have the tendency to espouse certain behaviors, styles or attitudes just because it seems like everyone else has. The implication being that since it is right for so many others, it must also be right for us.

During the 19th century, an entertainer named Dan Rice traveled the country campaigning for President Zachary Taylor. Rice’s bandwagon was the centerpiece of his campaign events, and he encouraged those in the crowd to “jump on the bandwagon” and support Taylor. The campaign was so successful that Taylor was elected president, prompting future politicians to employ bandwagons in their campaigns in hopes of similar results.

Jumping on the bandwagon explains why there are fashion trends. During sports championships it is evident in the increase of fans. In health it shows up in the latest diet or fitness craze. In social media it is obvious in the number of app or platform downloads. In music it is measured by iTunes rankings. And in worship it is usually apparent in the song set.

The theological implication of a church that jumps on the latest worship bandwagon is that it sometimes ignores or overrides its own beliefs, cultures or contexts just because others are doing it. So instead of encouraging spirit and truth worshipers it creates liturgical lemmings.

Congregations often need to and should be making regular worship adjustments. And some of those changes might actually include the latest songs, styles or technological tools. But instead of immediately jumping on the newest worship bandwagon because it seems like everyone else is, congregations should instead discern and determine their worship adjustments through praying together, reading Scripture together, coming to the Lord’s Table together, mourning together, rejoicing together, sharing ministry together, playing together and then singing their song sets together.

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Jun 25 2018

Patriotic Worship Idolatry

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patrioticI love, appreciate and revere my family. I am grateful I get to be their husband and dad. I think about them often and can’t imagine life without them. Our story is something I enjoy celebrating and telling others about every chance I get.

As a result of that gratitude, what if I used the worship service this Sunday just to exalt my family? So instead of worshiping the Father that day, what if I planned the entire service to celebrate and sing the praises of my family?

If idolatry is extreme devotion to anyone or anything that isn’t God, then replacing the cross with the American flag as the primary symbol of our worship can cause us to stray into idol territory. Christian worship is stepping into God’s story instead of expecting Him to step into ours. His story and our response to that story transcends Americanism.

So in the context of a patriotic worship service, we must be careful to ask whom or what we are worshiping when we sing, “My country ‘tis of thee, sweet land of liberty, of thee I sing.”

Harold Best wrote, “There is one fundamental fact about worship: at this very moment, and for as long as this world endures, everybody inhabiting it is bowing down and serving something or someone – an artifact, a person, an institution, an idea, a spirit, or God through Christ.”[1] Best continued with, “All worship outside the worship of God through Christ Jesus is idolatrous.”[2]

We can still pay homage to our country and those who sacrificed so we can live freely without ignoring Christ who sacrificed so we might live eternally.

 


[1] Harold M. Best, Unceasing Worship: Biblical Perspectives on Worship and the Arts (Downers Grove: InterVarsity, 2003), 17.

[2] Ibid., 163.

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Jun 18 2018

15 Questions for Every Worship Song Set

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questions  for Every Worship Song Set

 

  • Will it encourage passive spectating or active participating?

 

  • Does it include a healthy balance of familiar and new?

 

  • Does it include expressions that are both celebrative and contemplative?

 

  • Are its texts theologically sound and do they affirm scripture as foundational?

 

  • Is it culturally and generationally appropriate for those who will be present?

 

  • Does it include not only our words to God but also God’s words to us?

 

  • Will acceptable physical actions be articulated or implied?

 

  • Will it give participants an opportunity to connect with each other?

 

  • Will its musical or technological elements direct our attention away from God?

 

  • Are its melodies singable and ranges accessible?

 

  • Will guests be able to participate in it without confusion?

 

  • Will it speak and teach the Gospel?

 

  • Will it engage more than just emotions?

 

  • Are we giving it too much responsibility for the entirety of our worship?

 

  • Will it encourage participants to be doers of the word and not just hearers only?
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May 14 2018

Worship Service Music Isn’t the Undercard

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setting the tableThe purpose of our worship service music isn’t to prepare our hearts for something else. It’s not the undercard before the main event. It isn’t the warm-up band before the headliner. So it doesn’t just set the table for the sermon.

Paul exhorted the saints at Colossae to let the word of Christ dwell in them richly by teaching and admonishing each other through psalms, hymns, and spiritual songs. It doesn’t sound like Paul thought its only purpose was as the supporting cast.

Teaching proclaims or makes something known by precept, example and experience. It exhorts, instructs, exposits and applies. And it communicates to us and through us.

Admonition urges us not just to hear but do. It reproves, advises and counsels in order to correct our thinking. It encourages us to right what is wrong in order to redirect our attitudes and motives.

Our worship songs won’t be seen as just service starters if they quicken the conscience through the holiness of God, feed the mind with the truth of God, purge the imagination by the beauty of God, open the heart to the love of God and devote the will to the purpose of God.[1]

So the theology we sing is not just an appetizer before the main course when it teaches and admonishes us to be doers and not just hearers.

 

[1] Adapted from a quote by William Temple, Archbishop of Canterbury 1942-44.

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Apr 30 2018

Sunday Worship: Culmination or Commencement?

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dichotomyA dichotomy is a contrast or clear distinction between two things. It is a classification divided into two mutually exclusive and sometimes even contradictory groups like war and peace or love and hate.

The basic understanding of the words commencement and culmination when taken at face value is also a dichotomy. Commencement means a beginning or start and culmination means to end or arrive at a final stage.

But when these two words are considered with regard to the Sunday worship service, what seems mutually exclusive is actually collectively exhaustive. Is the Sunday worship service the commencement of the worship week? Yes! Is the Sunday worship service the culmination of the worship week? Yes!

As a commencement, the Sunday service sings our congregations out. The worship when we gather may be great, but until it impacts those we come into contact when we disperse it’s incomplete. Sunday worship as a commencement is when we are so awakened by God’s purpose in the world that we can’t wait for the service to end so we can actually share it with others.[1]

As a culmination, the Sunday service sings our congregations in. Gathered worship is then an overflow, continuation and celebration of the worship that has already been occurring during the week. Sunday worship as a culmination is when we have been so awakened by God’s purpose in the world that we can’t wait for the service to begin so we can actually share it with others.[2]

So Sunday is the day we both gather them for worship and disperse them to worship.

 

[1] Mark Labberton, The Dangerous Act of Worship: Living God’s Call to Justice (Downers Grove: InterVarsity, 2007), 13.

[2] Ibid.

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Apr 9 2018

Songs God Doesn’t Like

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AmosThe psalmist points out that God takes pleasure in the praise of his people through music… “Let them praise his name with dancing and make music to him with tambourine and harp. For the Lord takes delight in his people” (Psalm 149:3-4). Zephaniah wrote, “the Lord our God is with us and rejoices over us with singing” (Zeph 3:17).

So if the Father takes pleasure in our praise and sings over us, are there certain musical genres in which he takes more pleasure or conversely, doesn’t like? Many of us assume the styles we like and don’t like answers that question.

Scripture, however, speaks to the issue of worship that is or isn’t pleasing to God on several occasions. The prophet Micah condemned Israel’s dishonest, corrupt, and meaningless worship by pointing out what God considers good worship and what he really requires, “He has told you, O man, what is good; And what does the Lord require of you but to do justice, to love kindness, and to walk humbly with your God” (Micah 6:8).

Amos criticized music that is ego driven when he wrote, “I can’t stand your religious meetings. I’m fed up with your conferences and conventions. I want nothing to do with your religion projects, your pretentious slogans and goals. I’m sick of your fund-raising schemes, your public relations and image making. I’ve had all I can take of your noisy ego-music. When was the last time you sang to me? Do you know what I want? I want justice – oceans of it. I want fairness – rivers of it. That’s what I want. That’s all I want” (Amos 5:21-23 The Message).

The book of Isaiah indicates which songs God doesn’t prefer when the author writes, “The Lord says: These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is made up only of rules taught by men” (Isaiah 29:13).

So claiming to know what music God likes because he surely likes what we know isn’t what pleases God. Scripture reminds us that his pleasure is not contingent on what we sing at all, but instead the condition of the heart from which it is sung.

May the words of Paul be our prayer then as we sing our various styles of songs together, “Let the peace of Christ keep you in tune with each other, in step with each other. None of this going off and doing your own thing. And cultivate thankfulness. Let the Word of Christ – the Message – have the run of the house. Give it plenty of room in your lives. Instruct and direct one another using good common sense. And sing, sing your hearts out to God” (Colossians 3:15-16 The Message)!

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Apr 2 2018

Communion: Please, Sir, I Want Some More

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CommunionOliver Twist and scores of other orphan boys toiled in the miserable existence of a workhouse. They labored long hours subsisting on three paltry meals of gruel, a watery food substance of unknown character offering little nutritional value.

On one occasion, the boys drew lots to determine who would represent them to ask for more food. Oliver was selected and timidly moved forward with his bowl in his hands to make the iconic request, “Please, sir, I want some more.”

One of the caretakers shrieked, “What? More?” And Oliver and the other boys were chased around the tables by a band of well-fed caretakers.[1]

Our understanding of symbolism at the Lord’s Table has degenerated into a substance of unknown character offering little nutritional value. We know we have a spiritual mandate to regularly observe it, yet often wonder if this is all there is.

So why couldn’t we ask for more within the parameters of our doctrines and denominations without being chased around the Table by a band of well-fed doctrinal caretakers?

For many congregations, observing Communion has become so routine that it no longer calls forth the reality it symbolizes. So there is a need to discover it again with such freshness that it would be like experiencing it for the first time.[2]

Asking for more might cause us to grieve and weep, but it also might cause us to celebrate and shout.

Asking for more means the remembrance is rarely manifested in the same way twice. And that’s why we return often.

Asking for more means we mourn Jesus’ death and burial, but also celebrate his resurrection and promised return.

Asking for more not only remembers how his sacrifice impacted our past, but also how it will influence our future.

Asking for more means that it’s not just Jesus’ story but also our story as we’re invited to step into his story.

Asking for more means we must actively engage, not passively observe.

Asking for more doesn’t change the physical characteristics of the elements, it changes us.

Once we grasp the magnitude of that symbolism at the Communion Table we’ll never again have to ask if this is all there is. In fact, we may actually receive immeasurably more than all we ask or imagine (Eph 3:20).

 

[1] Oliver Twist is the second novel written by author, Charles Dickens and was first published as a serial from 1837-39.

[2] Adapted from Kenneth Chafin, “Discovering and Preaching the Ordinances Again for the First Time,” in Proclaiming the Baptist Vision: Baptism and the Lord’s Supper, ed. Walter B. Shurden (Macon: Smyth & Helwys, 1999), 129.

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Mar 5 2018

Dancing Out of Our Robes of Worship Traditionalism

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David DancingWorship traditionalism begins when we take a good thing (how we worship) and make it the only thing. Tradition embraces and shares the foundational tenets that formed it. Traditionalism bypasses or has forgotten those tenets and lands on the tradition alone. So traditionalism starts with how we worship and tradition starts with why we worship.

Tradition lives in a conversation with the past, while remembering we live in the present. But traditionalism presumes that nothing should ever be done for the first time. So tradition evolves into the living faith of the dead and traditionalism the dead faith of the living.[1]

When King David and his men brought the Ark of the Covenant back to Jerusalem, he was so focused on responding to God’s blessings that he danced right out of his robes. With complete disregard for previous worship practices or what others might think, David danced with all his might in complete humility before the Lord.[2]

David’s wife Michal was not nearly as enthusiastic about his new worship practices. In fact, scripture indicates that Michal “looked down from the window and saw King David leaping and dancing before the Lord, and she despised him in her heart.”[3] Michal’s traditionalism caused her to miss participating in a profound response to God’s revelation. Her primary focus was on how he worshiped.

But David admonished Michal with a reminder that it wasn’t for her or her father that he danced. Instead, he danced with reckless abandon for the Lord.[4] His primary focus was on why he worshiped.

Traditionalism means we’re only dancing to the tune of what we prefer, what we’ve earned, what we like or what our past demands. Tradition, on the other hand, has carried our past into the present and will challenge our future by always considering the why before the how.

 

[1] Pelikan, Jaroslav, “The Vindication of Tradition.” Jefferson Lecture in the Humanities, Washington D.C., 1983.

[2] 2 Sam 6:14.

[3] Ibid., 16.

[4] Ibid., 21.

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Feb 12 2018

Why Are We Praying Less and Singing More?

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prayerPrayer has been demoted to the role of a worship service starter, stuffer, and stopper. Instead of a profound conversation with the Father as a primary act of worship, it has been plugged in as a transitional appendage.

So it serves as the seventh inning stretch before the sermon; it breaks up the song sets when keys aren’t relative; it moves the worship band on the platform; and it allows the pastor to discreetly make his way up the aisle to shake hands after the service.

Maybe we are singing more and praying less because our worship service prayers are not that deep. Song texts have been parsed, prayed over, and practiced, while our prayers are often played by ear. The spontaneous prayer may be sincere, but it’s often not very profound. Spontaneity needs to be supported by an intense prayer life. It’s hard to go where you haven’t been.[1]

Maybe we are singing more and praying less because prayer is an easy language to fake. We can pretend to pray, use acceptable words of prayer, practice forms of prayer, assume postures of prayer, acquire a reputation for prayer, and never really pray.[2]

Maybe we are singing more and praying less because we actually require our soloists, choirs, orchestras, worship teams, and bands to rehearse ahead of time. So if worship service prayer preparations were as stringent as those for our musical offerings, then maybe we’d consider singing a little less in order to pray a little more. Then maybe our worship service prayers would again be considered foundational instead of supplemental.

 

[1] Hughes Oliphant Old, Leading in Prayer: A Workbook for Worship (Grand Rapids: William B. Eerdmans, 1995), 5.

[2] Eugene H. Peterson, as quoted in Harold M. Best, Dumbfounded Praying (Eugene: Wipf & Stock, 2011), xii.

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Jan 22 2018

How Will They Remember Your Worship Leadership?

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legacyThere will come a time when God calls you to a new worship ministry position; you’ll be forced out of your present position; you’ll voluntarily step aside for a season; or you will retire from worship ministry completely.

So if or when one of these scenarios occurs, what will your church remember more about your worship leadership?

Will they remember…
  • How many new songs or new people’s names you knew?
  • How you uplifted or undermined your pastor?
  • How much you loved playing with your kids or playing your guitar?
  • How much theology or musicology you knew?
  • How you strived for harmony or sowed dissonance?
  • How you were too busy or welcomed divine interruptions?
  • How obsessed you were with fixing broken relationships or wrong notes?
  • How you controlled or empowered worship?
  • How you were a lifelong learner or didn’t need to learn anything new?
  • How you were threatened by evaluation or thrived on collaboration?
  • How you treated them as passive spectators or active participators?
  • How you planned and led with them or your next place of ministry in mind?
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Jan 8 2018

10 Signs You’re a Worship Leading Pharisee

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PhariseeScripture classifies the Pharisees as the strictest of all the Jewish religious sects. Literally set apart from others, they clung to their laws and traditions even at the expense of God’s law. Jesus rebuked them numerous times for their hypocrisy, pretension and self-righteousness.

It’s easy as worship leaders to fall into that same trap of sanctimonious arrogance. We can lead from the impression that we alone have the ability and even right to be the sole proprietors of worship. When this pretentiousness occurs we care more about elevating ourselves and our own agendas than helping others in spirit and truth worship.

It’s true that worship leaders are usually the most talented in the room, so it’s always a challenge to be both upfront and unassuming. But if in the name of excellence or musical purity we start suggesting that what we lead and the style in which we lead it is the only tenable option, then we too can slide into Phariseeism.

Thomas Merton wrote, “When humility delivers a man from attachment to his own works and his own reputation, he discovers that perfect joy is possible only when we have completely forgotten ourselves. And it is only when we pay no more attention to our own deeds and our own reputation and our own excellence that we are at last completely free to serve God in perfection for His sake alone.”[1]

10 Signs You’re A Worship Leading Pharisee

 

  • Worship service selections are determined by your favorite style instead of biblical and theological content.

“You have a fine way of setting aside the commands of God in order to observe your own traditions” (Mark 7:9).

 

  • You disappear when it’s time to set up or tear down.

“They tie up heavy loads that are hard to carry and put them on people’s shoulders, but they themselves aren’t willing to lift a finger to move them” (Matt 23:4).

 

  • You lead “Your praise will ever be on my lips” in the service and then berate the tech team after the service.

“This people honors me with their lips, but their heart is far from me” (Matt 15:8).

 

  • Your audience is not an audience of One.

“For they loved human praise more than praise from God” (John 12:43).

 

  • You accuse any ministry more successful than yours as being stylistically superficial, musically adulterated or theologically shallow.

“All the crowds were astounded and said, ‘Could this be the Son of David?’ When the Pharisees heard this, they said, ‘This man drives out demons only by Beelzebul, the ruler of the demons’” (Matt 12:24).

 

  • You canonize or criticize either hymns or modern worship songs.

“When the chief priests and the scribes saw the wonders that he did and the children shouting in the temple, ‘Hosanna to the Son of David!’ they were indignant and said to him, ‘Do you hear what these children are saying” (Matt 21:15)?

 

  • You measure your level of artistry and spirituality against others.

“See, your disciples are doing what is not lawful to do on the Sabbath” (Matt 12:2).

 

  • You’ve made dressing up or dressing down a worship prerequisite.

“Everything they do is done for people to see: They make their phylacteries wide and the tassels on their garments long” (Matt 23:5).

 

  • You’ve created the false dichotomy that if your style is virtuous, then theirs can’t be.

“God, I thank you that I’m not like other people” (Luke 18:11).

 

  • Your mic must be a little hotter and your spot a little brighter than all others.

“They love the place of honor at banquets, the front seats in the synagogues” (Matt 23:6).

 

[1] Thomas Merton, New Seeds of Contemplation (New Haven: Abbey of Gethsemani, 1961), 58.

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Jan 2 2018

Reasons A Worship Leader Shouldn’t Take A Vacation

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vacation

Reasons A Worship Leader Shouldn’t Take A Vacation
  • Worship might actually occur without you.
  • Your substitute leader might do too good of a job.
  • The last word won’t be yours.
  • You’ll have to encourage and empower others to lead.
  • Church members won’t see your car parked at the church at all hours.
  • No one else can hold the musicians and tech team accountable.
  • Your identity will be shaped by your family instead of your work.
  • You might actually get some rest and renewal for a new season of ministry.
  • You won’t have an excuse for not reading and learning something new.
  • People at your vacation destination probably won’t recognize or revere you.

Most worship leaders just ended another year of busyness that culminated in a flurry of seasonal rehearsals, presentations and extra services. And since worship ministry often sanctifies busyness rather than freeing us from it, the end of one hectic season probably led immediately to another. So some of us are probably wondering if we have enough left in the tank to do it all again in 2018.

But Jesus said, “Are you tired? Worn out? Burned out on religion? Come to me. Get away with me and you’ll recover your life. I’ll show you how to take a real rest. Walk with me and work with me – watch how I do it. Learn the unforced rhythms of grace. I won’t lay anything heavy or ill-fitting on you. Keep company with me and you’ll learn to live freely and lightly” (Matt 11:28-30, The Message).

So instead of planning to work your days off and shorten your vacations, maybe it’s time to schedule and guard those 2018 away days now. Your church will survive and thrive if you take that time off, but you and your family might not if you don’t.

Scheduling margins of recovery won’t endanger your worship ministry it will extend it.

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Dec 11 2017

Worship: Holy Expectancy to Holy Obedience

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FosterRichard James Foster wrote, “Just as worship begins in holy expectancy, it ends in holy obedience.” Foster is a Christian theologian, professor and pastor in the Quaker tradition. He is the author of numerous books on Christian disciplines, including Celebration of Discipline, named by Christianity Today as one of the top ten books of the twentieth century. As you evaluate your worship to encourage worship renewal, consider some of his worship quotes.

  • If worship does not propel us into greater obedience, it has not been worship.
  • Holy obedience saves worship from becoming an opiate, an escape from the pressing needs of modern life.
  • Worship is our response to the overtures of love from the heart of the Father. Its central reality is found in spirit and truth. It is kindled within us only when the Spirit of God touches our human spirit.
  • If the Lord is to be Lord, worship must have priority in our lives. The divine priority is worship first, service second.
  • If worship does not change us it has not been worship.
  • Adoration is the spontaneous yearning of the heart to worship, honor, magnify, and bless God. We ask nothing but to cherish him. We seek nothing but his exaltation. We focus on nothing but his goodness.
  • Forms and rituals do not produce worship, nor does the disuse of forms and rituals. We can use all the right techniques and methods, we can have the best possible liturgy, but we have not worshiped the Lord until Spirit touches spirit.
  • In worship an increased power steals its way into the heart sanctuary, an increased compassion grows in the soul.
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Dec 4 2017

Let’s Limit Sermons to Once a Quarter

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MoreCould you imagine the outcry from pastors and parishioners if sermons were limited to once a quarter or only on special occasions? We would obviously never hear such a suggestion in response to the Verbal Word of a sermon but often hear it in response to the Visual Word of Communion.

Our argument for the infrequency of Communion is so that it doesn’t become too ritualistic or repetitious and therefore, insignificant. But that is exactly what it has devolved into as we’ve continued to observe it as supplemental instead of foundational.

Communion has become so mundane that it no longer calls forth the reality it symbolizes. So maybe it’s time to discover it again each time with such freshness that it would be like experiencing it for the first time.[1]

We must stop being afraid of making too much of the Table that we keep making too little of it. Because observing it actively instead of passively or foundationally instead of supplementally doesn’t change the physical characteristics of the elements…it changes us.

Repeating Communion frequently doesn’t minimize its value, it enhances it. Repetition allows us to go this time where we might not have had the resolve to go last time. Because this ordinance is sufficiently deep, it allows us to swim more deeply no matter how many times we step into it.[2]

Communion reminds us not only what Jesus did but also what He continues to do. Each observance gives us another chance to recall the story of His life, the sorrow of His death, the joy of His resurrection and the hope of His return. So we can’t possibly go that deep when we limit it to one time a quarter.

 

[1] Adapted from Kenneth Chafin, “Discovering and Preaching the Ordinances Again for the First Time,” in Proclaiming the Baptist Vision: Baptism and the Lord’s Supper, ed. Walter B. Shurden (Macon: Smyth & Helwys, 1999), 129.

[2] Adapted from Timothy L. Carson, Transforming Worship, (St. Louis: Chalice, 2003), 57.

 

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Nov 20 2017

Please Stop with the Worship Revolutions!

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Revolution

In the rush to do something new and fresh or in an attempt to imitate another congregation, worship planners and leaders sometimes radically change the worship practices of their church. With total disregard for the foundations that framed their existing practices they arbitrarily blow up their worship without considering where the pieces might land.

Worship change by revolution always causes unnecessary pain and relational conflict. So maybe if adjustments are indeed necessary, what most of those congregations actually need is not a revolution but instead a reevaluation.

Revolution is the forcible overthrow or renunciation of an existing system or structure in order to substitute another. It is the repudiation and thorough replacement of what presently exists without considering what still holds value. This radical and pervasive change most often occurs suddenly without giving consideration to the potential fall-out. And in a revolution…one side always loses.

Reevaluation is the contemplation or examination of something again in order to make adjustments or form new opinions about it. It offers a congregation an opportunity to consider how they can prayerfully add to rather than randomly take away. Reevaluation gives them time to change or get better at what they are presently doing through a unified process of rethinking, revisiting and reinvestigating. And in a reevaluation…all sides are considered.

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Oct 31 2017

Signs Your Worship Is Out of Tune

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tuning forkA tuning fork is a u-shaped acoustic resonator made from an elastic metal. Its tines vibrate at a constant pitch by striking them against a hard surface. Once struck, a tuning fork emits a pure musical tone that is used as a standard to tune a variety of instruments.

A standard is defined as a conspicuous object such as a flag, banner or emblem used to mark a rallying point in battle. It is the basis or model to which something else should be compared. And it is something set up and established by authority as a rule for the measure of quantity, weight, value or quality.

A.W. Tozer wrote, “Has it ever occurred to you that one hundred pianos all tuned to the same fork are automatically tuned to each other? They are of one accord by being tuned, not to each other, but to another standard to which each one must individually bow.”[1] So what is the standard to which your worship is tuned?

Your worship is out of tune…
  • If what’s in it for me is your standard.
  • If coat and tie or untucked shirt and jeans is your standard.
  • If hymns or modern worship songs is your standard.
  • If the habits, methods, styles and practices of another congregation or artist is your standard.
  • If musical excellence alone is your standard.
  • If worship band, orchestra, choir or worship team is your standard.
  • If when and where you worship is your standard.
  • If fixed or free liturgy is your standard.
  • If the creativity of novelty or the comfort of nostalgia is your standard.

But if your standard is instead who, why and in what power we worship…the Father, Son and Holy Spirit, then your worship will always be perfectly tuned.[2]

Come, Thou Fount of every blessing, Tune my heart to sing Thy grace.

 

[1] A.W. Tozer, The Pursuit of God (Vancouver, BC: Eremitical Press, 2009), 90.

[2] Ibid.

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Oct 23 2017

10 Powerful N.T. Wright Worship Quotes

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N.T. Wright

 

  • The closer you get to the truth, the clearer becomes the beauty, and the more you will find worship welling up within you. That’s why theology and worship belong together.
  • When we begin to glimpse the reality of God, the natural reaction is to worship him. Not to have that reaction is a fairly sure sign that we haven’t yet really understood who he is or what he’s done.
  • You become like what you worship. When you gaze in awe, admiration, and wonder at something or someone, you begin to take on something of the character of the object of your worship.
  • True worship doesn’t put on a show or make a fuss; true worship isn’t forced, isn’t half-hearted, doesn’t keep looking at its watch, doesn’t worry what the person in the next pew is doing.
  • Worship is love on its knees before the beloved; just as mission is love on its feet to serve the beloved.
  • Worship is the glad shout of praise that arises to God the creator and God the rescuer from the creation that recognizes its maker, the creation that acknowledges the triumph of Jesus the Lamb. That is the worship that is going on in heaven, in God’s dimension, all the time. The question we ought to be asking is how best we might join in.
  • The church exists primarily for two closely correlated purposes: to worship God and to work for his kingdom in the world…The church also exists for a third purpose, which serves the other two: to encourage one another, to build one another up in faith, to pray with and for one another, to learn from one another and teach one another, and to set one another examples to follow, challenges to take up, and urgent tasks to perform. This is all part of what is known loosely as fellowship.
  • We cannot worship the suffering God today and ignore him tomorrow. If we say or sing, as we often do, “Glory be to the Father, and to the Son, and to the Holy Spirit,” we thereby commit ourselves, in love, to the work of making his love known to the world that still stands so sorely in need of it. This is not the god the world wants. This is the God the world needs.
  • Worship is humble and glad, worship forgets itself in remembering God; worship celebrates the truth as God’s truth, not its own.
  • True worship is open to God, adoring God, waiting for God, trusting God even in the dark.[1]

 

[1] All quotes are taken from the writings of Nicholas Thomas Wright. Wright is a leading British New Testament scholar, Pauline theologian and retired Anglican bishop. He has written extensively about the relationship of theology and the Christian life and is the author of over 70 books.

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Oct 2 2017

Worship As A One-Sided Conversation

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monologueHow can we expect meaningful worship responses on Sunday if we aren’t listening for God’s revelations the rest of the week? In other words, a singular focus on worship is a one-sided conversation without discipleship.

Monological worship tends to monopolize the conversation, potentially causing us to miss the voice of God. Discipleship is intentionally becoming more like Jesus through a daily life of faith and obedience. So if we get too absorbed in our singing to God we can miss the discipleship of hearing from Him. And we can’t hear from Him if we aren’t regularly spending time with Him.

A dialogical discipleship and worship conversation, on the other hand, consists of a healthy balance of revelation and response. It is a meaningful interactive exchange built on our familiarity with God.

We often rely on worship words to manage the conversation. But silence that causes us to listen is one of the deepest spiritual disciplines because it frees us from that need to control.[1] That silence allows us then to hear those healing and comforting words such as “I am with you; well done; and you are forgiven.”

Discipleship encourages us to say, “Speak, Lord, for your servant is listening” (1 Sam 3:8). So since God began the conversation and graciously invited us to join Him in it, our worship is incomplete until we stop trying to dominate that conversation with responsive noise only.

 

[1] Richard J. Foster, Freedom of Simplicity: Finding Harmony in a Complex World (New York: HarperOne, 2005), 68.

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Sep 11 2017

Why Your Worship Doesn’t Measure Up

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successThe worship in some of our churches will never measure up because of what we are trying every Sunday to measure up to. To measure up means to be as good as, to have the same qualifications as, to reach a certain standard as, to be of high enough quality for or to compare with something or someone else.

Instead of keeping our eyes fixed on Jesus, the source and perfecter of our faith, we often focus on how we compare to other worship ministries we consider successful. So we imitate their worship habits, methods, styles, song selections and even attire in an effort to measure up to a perceived standard of success.

Most of our attempts to replicate, however, forget that every church should be developing distinctly and becoming uniquely the congregation God has called them to be where they are and with what they have.

Trying to measure up to the worship of another congregation every week can be like running on a treadmill. As long as we keep our eyes focused ahead we can log miles safely. But when we look to the left or right, our feet usually follow our eyes and cause us to fall.

Comparing ourselves to others means we are trying to measure up to a standard God has called them to, not the one He has called us to. And He obviously sees the value of our calling even when we don’t. So keeping our eyes on Jesus instead of others means we lead worship with contentment, not comparison. It’s a discipline that is not always easy but it produces a harvest of righteousness when we are trained by it (Heb 12:11).

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Aug 28 2017

The Relentless Split: Either Hymns Or Modern Songs

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dividedA false dichotomy is the belief that if one thing is true, then another one can’t be. This comparison is typically used to force a selection between one thing or another by making the assumption that there are only two opposing positions. So these either/or options are usually initiated in order to elevate one side over the other or to coerce participants to choose.

Even after a couple of decades, opposing or contrasting views are still being openly expressed and written about when it comes to hymns and modern worship songs. Those dialogues perpetuate either/or dichotomies by attempting to elevate one at the expense of the other. The use of all encompassing statements such as “modern worship songs are trite” or “hymns are archaic” continue to perpetuate the conflict. And those 7-11 monikers and old time religion epithets that are neither funny nor accurate are exacerbating the right/wrong and good/bad worship comparisons that are still dividing churches.

Defending one by criticizing the other is actually an act of self-defense so it’s usually personal, not theological. Attempting to protect our favorite hymns or modern worship songs by vilifying the other can actually have the opposite effect of marginalizing the one we are trying to protect. If they really need our feeble attempts to prop them up, then are they actually viable options? If, however, they can stand on their own merit as many of us believe they can, then they will endure in spite of our criticisms and defenses.

We have a tendency to compare and contrast God’s artistry based on our own musical history, practical experiences and preferences. So limiting art to only what we know and like assumes He only likes what we know. False worship dichotomies discount God’s calling for us to create and offer new art in response to His diverse revelations. And since those callings are so unique to our contexts and cultures, how can our new art responses be contained in one generation or genre?

Modern worship songs and hymns and what follows them are here to stay. So instead of defending one by maligning the other, we should be praying that the peace of Christ would keep them and us in tune with each other. That unity instead of theological and stylistic aspersions could lead us to places way beyond our previous identities and imaginations.

Hymns and modern worship songs aren’t mutually exclusive. So as long as we are filtering them according to theology instead of partiality they can both live in harmony and compatibility as worship allies instead of adversaries. And when they do we’ll discover what it means to glorify the God and Father of our Lord Jesus Christ together with one mind and one voice (Rom 15:6).

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Aug 21 2017

If Only Is Holding Worship Hostage

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if onlyWe use if only statements to express a strong desire for things to be different. Those two words are sometimes uttered to nostalgically hold on to the past in order to place stipulations on the present. And they are also used just as often to discount or disparage the traditional in an attempt to elevate the modern.

So when it comes to worship, these two words are often voiced to selfishly hold a congregation hostage until certain demands are met:

If only we would sing more or less hymns.

If only we had a younger worship leader.

If only the songs weren’t so trite and repetitive.

If only we still had a choir.

If only our services were more creative.

If only we had a better worship band.

If only the volume wasn’t so high and lights so low.

If only the attire wasn’t so casual or formal.

If only we were still holding a hymnal.

If only they would let my granddaughter sing a solo.

If only we were like that other church.

If only we still had special music.

If only the song sets and sermons weren’t so long.

If only the people looked and spoke more like us.

If only we talked about money less and politics more.

If only the text and tunes weren’t so archaic.

If only our present leader was more like our previous leader.

If only worshipers can hold a congregation hostage to styles and structures by constantly pointing the conversation back to themselves. What they need, what they like, what they want, what they deserve or what they’ve earned often determines their level of participation. But when if only stipulations beyond the revelation of God must be met before congregants are willing to engage in worship, what they are actually worshiping may be their own selfish desires.

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Aug 14 2017

Songs That Teach and Admonish

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teach and admonishBy precept, example and experience, teaching proclaims or makes something known. It exhorts, exposits, affirms, corrects, advocates, instructs, responds and applies. Teaching communicates to us and through us.

Admonition urges us to do our duty. It reproves, advises and counsels. Admonition seeks to correct our thinking and right what is wrong to improve our spiritual attitudes. It instructs in order to re-direct our thoughts or actions.

According to Colossians 3:16, the Word impacts us deeply by implementing these principles through our psalms, hymns and spiritual songs. “Let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts.”

Our worship songs should teach and admonish us by quickening the conscience through the holiness of God, feeding the mind with the truth of God, purging the imagination by the beauty of God, opening the heart to the love of God and devoting the will to the purpose of God.[1]

So if the worship songs we select aren’t complementing, resonating and emulating these same principles, we probably need to select different songs.

Songs That Teach and Admonish…
  • Connect the Word of God to the people of God.

Scripture is foundational, not supplemental to our worship songs. Consequently, we must always ask if our song text is theologically sound and if it affirms Scripture as central. The dialogue of worship is formed when God’s Word is revealed and we respond. The result is a vertical conversation with God and horizontal communion with others. So songs that do not contribute to this dialogue are songs we shouldn’t use.

 

  • Speak the Gospel.

Every song we sing must invite the congregation and guests to be a part of God’s story through Jesus Christ. Our songs should help us understand what God is up to in and through our lives in the name of Jesus. Those songs must sing of the ongoing and enduring work of God through his Son. And they must constantly remind us that Christ has died, Christ is risen and Christ will come again.

 

  • Are easy to follow and understand.

If congregants can’t follow and understand our songs, then they will have a hard time being taught and admonished through them. We can’t be influenced and moved to respond to something that we can’t decipher. So archaic or colloquial text should be filtered and melodies should be evaluated for singability.

 

  • Are sung with integrity.

Songs that teach and admonish communicate biblically, theologically and doctrinally. So our songs must be sung externally from conviction that begins internally. It must be evident that our songs reflect what we believe and practice. Singing with integrity means our lives replicate the texts we sing even when we aren’t singing them.

 

  • Engage more than emotions.

Scripture encourages us to love the Lord our God with all our heart, soul, mind and strength. Songs that just stir the emotions are incomplete; Songs that do not begin from the depth of our soul are often trite; Songs that don’t require us to think are shallow; and Songs that don’t ask us to use our bodies as a living sacrifice in acts of service are selfish.

 

  • Encourage action.

Songs that teach and admonish not only inspire us through hearing but also challenge us in our doing. They must not only inform the congregation but also engage them. Songs that teach and admonish should cause us to ask what we are going to change or do as a result of singing them. So singing our songs in here is not enough until they also impact who we are out there.

 

[1] Adapted from a quote by William Temple, Archbishop of Canterbury 1942-44.

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Jul 31 2017

No Wonder Our Worship Seems Shallow

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shallowChildren usually respond to surprise with wide-eyed wonder. Adults seldom do. It seems we’re no longer wowed, amazed or awed anymore, especially in our corporate worship.

God’s revelation should cause us to be fascinated, surprised and captivated. But we contain our responses to a scheduled event that is explainable, rational and controlled. Consequently, our worship services are sometimes shallow.

So how much deeper could those services go if we instead viewed them like we were gathering to encounter God for the very first or last time?

God is transcendent. He is beyond, above, other than and distinct from all. As the heavens are higher than the earth, so are His ways higher than our ways and His thoughts higher than our thoughts.[1] So God’s infinite revelation can’t be completely contained in our finite understanding and response.

We’ve lost our astonishment. We say we believe in Jesus but are no longer amazed by Him. When we are no longer surprised we are left with dry and dead religion; when we remove mystery we are left with frozen or petrified dogma; when we script awe we are left with an impotent deity; and when we abandon astonishment we are left with shallow worship.[2]

Oh, the depth of the riches both of the wisdom and of the knowledge of God! How unsearchable his judgments and untraceable his ways![3]

 

[1] Isaiah 55:9

[2] Adapted from Michael Yaconelli, Dangerous Wonder: The Adventure of Childlike Faith (Colorado Springs: NavPress, 1998), 23-28.

[3] Romans 1:33 CSB

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Jul 24 2017

Is Music Killing Your Worship?

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musicMost worship leaders have some level of formal or informal musical training. Consequently, music is usually their default when it comes to worship planning. So even though they know worship and music aren’t exclusively synonymous, they usually begin their worship preparation each week with the songs.

Music is indeed a valued expression given to us so that we might offer it to God in worship. But it isn’t the only or even primary worship expression. In fact, music is a supplemental not foundational worship element. Worship can’t occur without hearing from God through His Word and communicating with Him in prayer. So until we get those worship foundations covered first, then music is just music.

Scripture

We defend the Bible as foundational to our theology and practice, yet rarely read its text in our public services of worship. Doesn’t its limited use convey a lack of trust in the very Word from which our music must spring forth? Our songs will have new life when worship begins with the Word.

Prayer

Prayer has been relegated to the role of a worship service utility infielder. It is often plugged into our worship service holes as a connector rather than a stand-alone divine conversation that actually gives us a reason to sing in the first place.

Lord’s Supper/Communion

Some of our church cultures limit the Lord’s Supper as a foundational worship element, believing its frequency can encourage monotony. But maybe in our infrequency we are missing two worship actions and interactions only available at the Table: the vertical Communion with Christ through partaking of the elements; and the horizontal Communion of believers unified in identity and relationships at the Table.

As we plan, prepare and lead worship we must freely and strongly say, “There is more, far more.” Be hungry. Be thirsty. Be curious. Be unsatisfied. Go deep.[1] And when we do, those foundational elements will alleviate the pressure on music as the primary driver of worship renewal and diminish its blame for worship demise.

 

[1] Adapted from Harold M. Best, “Authentic Worship and Artistic Action,” an address to the Calvin Institute of Worship, 2005.

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Jul 17 2017

Sunday Worship: Starting a Fire from Scratch

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CastawayYou’ve probably seen the 2000 movie Cast Away featuring Tom Hanks playing Chuck Noland, a lone plane crash survivor on an uninhabited island. Early in the movie, Noland realized he couldn’t live without fire. So in the following scene he offered us a glimpse of his resolve, despair, anger and even humor as he labored over trying to start a fire from scratch.

Worship leaders can experience similar emotions when they are expected to light a fire each Sunday with the opening song. And even though congregants might not have done anything to help stir those embers during the week, how easily they can blame the music or musicians when the spark is not there.

If we are not careful, our actions can imply that time and place worship is the primary, if not only venue for worship, while the remainder of our life falls into another category.[1] Consequently, every Sunday can end up being a frustrating exercise in trying to start a fire from scratch.

Because of the laborious task of fire starting, ancient nomadic people began to use earthenware vessels called fire pots. They would carry embers or slow-burning fires in these pots with them as they traveled from one location to another. Just by adding small quantities of kindling for fuel they could keep those mini fires alive, enabling them to quickly ignite larger fires when they united as a group for their evening camps.

What if we had that same understanding of worship and saw it not as a fire to start each week, but a flame that can be taken with us? Then it could continue as we leave the service. It could happen in our homes, at our schools and through our work. It couldn’t be contained in a single location, context, culture, style, artistic expression or vehicle of communication. Consequently, instead of depending on our worship leaders to start the fire from scratch when we gather, they could just help us fan those flames that already exist.

 

“I will bless the Lord at all times; His praise shall continually be in my mouth” (Psalm 34:1).

 

[1] Harold M. Best, Unceasing Worship: Biblical Perspectives on Worship and the Arts (Downers Grove: InterVarsity, 2003), 9.

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Jul 10 2017

20 Timeless A.W. Tozer Worship Quotes

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TozerAiden Wilson Tozer was an American pastor, author, editor and mentor. Most of the more than 60 books that are attributed to A.W. Tozer were compiled after his death from sermons he preached and articles he wrote. At least two of Tozer’s works, The Pursuit of God and The Knowledge of the Holy, are regarded as Christian classics.

Most of Tozer’s words, including these selected quotes on worship, impress on the reader the necessity for a deeper relationship with God.

 

“Perhaps it takes a purer faith to praise God for unrealized blessings than for those we once enjoyed or those we enjoy now.”

 

“Christians don’t tell lies they just go to church and sing them.” 

 

“Has it ever occurred to you that one hundred pianos all tuned to the same fork are automatically tuned to each other? They are of one accord by being tuned, not to each other, but to another standard to which each one must individually bow. So one hundred worshipers meeting together, each one looking away to Christ, are in heart nearer to each other than they could possibly be, were they to become ‘unity’ conscious and turn their eyes away from God to strive for closer fellowship.” 

 

“One hundred religious persons knit into a unity by careful organization do not constitute a church any more than eleven dead men make a football team.”

 

“The church that can’t worship must be entertained. And men who can’t lead a church to worship must provide the entertainment.”

 

“I can safely say, on the authority of all that is revealed in the Word of God, that any man or woman on this earth who is bored and turned off by worship is not ready for heaven.” 

 

“Sometimes I go to God and say, “God, if Thou dost never answer another prayer while I live on this earth, I will still worship Thee as long as I live and in the ages to come for what Thou hast done already. God’s already put me so far in debt that if I were to live one million millenniums I couldn’t pay Him for what He’s done for me.” 

 

“Millions call themselves by His name, it is true, and pay some token homage to Him, but a simple test will show how little He is really honored among them. Let the average man be put to the proof on the question of who or what is ABOVE, and his true position will be exposed. Let him be forced into making a choice between God and money, between God and men, between God and personal ambition, God and self, God and human love, and God will take second place every time. Those other things will be exalted above. However the man may protest, the proof is in the choice he makes day after day throughout his life.” 

 

“Did you ever stop to think that God is going to be as pleased to have you with Him in Heaven as you are to be there?”

 

“The Church has surrendered her once lofty concept of God and has substituted for it one so low, so ignoble, as to be utterly unworthy of thinking, worshiping men. This she has not done deliberately, but little by little and without her knowledge; and her very unawareness only makes her situation all the more tragic.”

 

“I remind you that there are churches so completely out of the hands of God that if the Holy Spirit withdrew from them, they wouldn’t find it out for many months” 

 

“The believing man does not claim to understand. He falls to his knees and whispers, ‘God.’ The man of earth kneels also, but not to worship. He kneels to examine, to search, to find the cause and the how of things.” 

 

“We are saved to worship God. All that Christ has done in the past and all that He is doing now leads to this one end.”

 

“Without doubt the emphasis in Christian teaching today should be on worship. There is little danger that we shall become merely worshipers and neglect the practical implications of the gospel. No one can long worship God in spirit and in truth before the obligation to holy service becomes too strong to resist. Fellowship with God leads straight to obedience and good works. That is the divine order and it can never be reversed.”

 

“What comes into our minds when we think about God is the most important thing about us…Worship is pure or base as the worshiper entertains high or low thoughts of God.”

 

“If you’re not worshiping God on Monday the way you did the day before, perhaps you’re not worshiping him at all.”

 

“Worship is no longer worship when it reflects the culture around us more than the Christ within us.”

 

“It is scarcely possible in most places to get anyone to attend a meeting where the only attraction is God.”

 

“I wonder if there was ever a time when true spiritual worship was at a lower ebb. To great sections of the church, the art of worship has been lost entirely, and in its place has come that strange and foreign thing called the ‘program.’ This word has been borrowed from the stage and applied with sad wisdom to the public service which now passes for worship among us.”

 

“We must never rest until everything inside us worships God.”

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May 22 2017

10 Awkward Worship Meet and Greet Handshakes

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Can you imagine a baseball announcer encouraging the fans to greet one-another after singing “Take Me Out to the Ballgame?” Or can you visualize the orchestra concertmaster asking you to find someone you don’t know to shake hands with after the second movement of a Mahler Symphony? How about asking worshipers to shake hands after the opening song at church?

The worship service Meet and Greet can cause anxiety sweats and heart palpitations for first time guests and congregational introverts. Some see that service element as shallow, contrived and intimidating. So have you ever wondered if it’s actually serving its purpose? What do you think most people are really thinking during this service ritual? These ten awkward handshakes might just give it away.

 

sweatyThe Sweaty Palm

What he might be thinking: We’re getting ready to sing a Tomlin song in its original key.

 

 

 

crusherThe Crusher

What he might be thinking: I should’ve gotten the solo on the opening song.

 

 

 

queenThe Queen

What she might be thinking: I got the solo on the opening song.

 

 

 

dead fishThe Dead Fish

What he might be thinking: I’d rather be golfing so I’m saving my grip for 18 holes after the service.

 

 

 

PoliticianThe Politician

What he might be thinking: Maybe I can get him to serve on the building and grounds committee.

 

 

 

 

stiff armThe Stiff Armer

What she might be thinking: Don’t ask me to serve on anything.

 

 

 

pullerThe Grip and Puller 

What he might be thinking: I haven’t forgotten about your hard slide in the softball game yesterday.

 

 

 

huggerThe Hand Hugger

What she might be thinking: A non-verbal “bless your heart,” meaning I know your sins better than you do.

 

 

 

BroThe Bro

What he might be thinking: I still have Larry Norman and Stryper in my play list.

 

 

 

fist bumpThe Fist Bumper

What he might be thinking: I didn’t see a lot of hand washing at the pre-service restroom meet and greet.

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